(This ship is "baptized")
It is important to understand the purpose of a word study. A word study is not meant to prove doctrine but it is meant to prove a particular word's true definition. That is what I have done in this word study. I did not deal with the theology of baptism but the definition of "baptize." The reason this is an issue is because some churches teach "baptism" by sprinkling or something like that. I hope this paper clarifies the definition of baptism for you.
Greek Word Study: βαπτιζω "baptizo" (to baptize)
The word “baptize” in English is an obscure word. This is due to the fact that the word “baptize” is almost an exact transliteration of the Greek word baptizo; other forms of the word are transliterations as well (e.g., “baptism,” “Baptist”). In Walter Bauer’s Lexicon it is rightly stated that, “The transliteration ‘baptize’ signifies the ceremonial character that NT narratives accord such cleansing, but … the term baptizo was not nearly so technical as the transliteration suggests” (Bauer 164). The goal of this paper is to reveal the correct meaning of the Greek word baptizo so that the word can actually be translated, not simply transliterated, into English.
The word baptizo comes from the word bapto which means “to dip, immerse” (Gilbrant 526). baptizo is the intensive form of bapto, thus baptizo means “to immerse, submerge, plunge.” In order to better grasp the intensive distinction it may be helpful to liken the difference between the words bapto and baptizo to the difference between the English words “jog” and “sprint.”
The way a word is used determines its meaning. Therefore the meaning of baptizo must be consistent with how it was used in its time. I will present the usage of baptizo in its Classical Greek contexts; in its Septuagint contexts; and in its New Testament contexts. Baptism is a topic of debate in the theological realm and often times the meaning of the word “baptize” has been misunderstood or skewed due to what different churches have taught and practiced for centuries. Examining the Classical Greek usage of baptizo is extremely helpful because the Classical authors did not have a theological agenda to promote which provides a more objective basis for determining the meaning of baptizo.
Baptizo was used widely in the ancient world and it was used in several ways. Soranus described a practice in which a scalpel or knife was “baptized” (immersed, plunged) into an embryo (see endnotes). The context is unclear as to whether or not this was to kill the embryo or to perform a type of surgery on the fetus but what is clear is that Soranus used the word “baptize” to describe the action of the scalpel (immersion) into the embryo (Liddell and Scott 305) . Plutarchus used baptizo in the context of commanding someone to “baptize” himself into the sea and he also described a man named Dionyson “immersing/plunging” himself into the sea. Plutarchus did not associate the word baptizo with any religious rite so it is clear that he was simply using the word to describe what the people did: they submerged themselves into a body of water. Epictetus used baptizo passively to describe the drowning of a person (i.e., “he was being immersed/drowned”). It seems that Epictetus was describing either a man being murdered by being plunged in water, or a man trying to escape the power of the ocean from pulling him under the water and thus drowning him. Even though it is unclear how the man was drowned the meaning of baptizo is certain: submersion. Polybius recorded the sinking of a ship as a “baptism” of a ship. It is obvious that this is not anything other than submersion. The nature of the word “immersion” requires that there is something to immerse into. Josephus used baptizo metaphorically to describe the massive amount of people who were flocking into the city of Jerusalem, “They baptized (immersed) the city.” Josephus was using hyperbole to portray a frantic scene of people that were seeking protection from the Roman army by entering the fortified city of Jerusalem. The picture is a city packed and crammed with people. Another author used baptizo to describe “a certain man being immersed in sleep.” This usage does not depict a person who is simply comfortably asleep. baptizo is an intensive form of the word “dip, immerse” and it is important to draw out that quality. It would be accurate to say that this man is “sleeping like a rock.” Liddell and Scott give the meaning that this is referring to “lethargic sleep.” Hippocrates wrote that certain individuals, “draw breath like out of the event that they had been immersed.” Hippocrates was describing a certain kind of breathing. The context given in Liddell and Scott is limited, but perhaps Hippocrates was describing the way a sprinter inhales after a long, hard sprint (i.e., he gasps for air the same way a person gasps for breath when he comes up out of water after he has been submerged for a long time (either willfully or unwillfully)). This expression could fit many contexts (e.g., sprinting; breathing hard when getting scared; a man gasping for breath when he is being tortured; etc.). Hippocrates’ usage of baptizo is extremely helpful because it defines the word to the idea of complete submersion. Gasping for breath after being submerged in water for a long time is a universal experience. The expression could not work if baptizo did not mean immersion/ submersion. baptizo is used metaphorically by Plato to describe people (?) who had been immersed (soaked) in wine. Plato is likely using figurative language to express just how terribly drunk some people were. They were not just a little tipsy; rather they were totally saturated with wine. Plato is drawing upon the intensive meaning of the word baptizo. Plutarchus used baptizo to describe a person who had been immersed in debt. For this quote Liddell and Scott translated the expression into English as a person who is “over head and ears in debt.” Plutarchus, like Plato and other writers who used baptizo metaphorically, used the word to describe just how great of an amount of debt this person was in. baptizo is a strong, emphatic word and that is precisely why ancient writers used it metaphorically. If I may paraphrase Plutarchus’ quote it would read, “This person is hopelessly buried under a mountain of debt.” Josephus used baptizo to describe a person who, “was being immersed with a lack of sense perception (lack of sensation) and sleep” (i.e., this person had totally lost all consciousness). Achilles Tatius described the dissolution of a man’s anger, “the one who had been immersed (overwhelmed) with wrath is being sunk (i.e., his wrath was going away).” Achilles Tatius was not talking about a person who was just a little bit upset he was talking about a man who was burning with passionate anger and he used baptizo to describe just how full of anger this person was. The last example of the classical usage of baptizo comes from Libanius who mentioned a person whose soul had been immersed (baptized) with grief. It is absolutely clear from classical usage that baptizo meant complete (even overwhelming) submersion under water when it was used literally and when it was used metaphorically it was drawing upon the power of the literal image.
Baptizo was used in the Septuagint four times. In Judith 12:7 baptizo is translated as “bathing.” In the context of the passage Judith would go out and bathe in the spring and her bathing was for the purpose of ritual purification. In this passage there is not enough detail to infer whether or not Judith fully submerged or not. Sirach 34:25 says, “Wash (baptizo) after touching a corpse and then touch it again, and what have you gained by your washing?” This usage of baptizo, like Judith, has the idea of ritual purification and this quote is too vague to glean an understanding of the word. baptizo is used in Isaiah 21:4 when Isaiah described a coming invasion, “Lawlessness immerses me.” The Septuagint’s translation of the Hebrew is not very accurate for this passage but the meaning of baptizo can be defined. In this passage the intensive force of baptizo is felt and it is clear that the phrase is communicating an overwhelming amount of lawlessness. The most important usage of baptizo in the Septuagint is in 2 Kings 5:14 (4 Kings in LXX). This is the only time in the LXX that baptizo actually corresponds to a Hebrew word (Gilbrant 526). The story in this passage is about a man named Naaman who was a commander of Aram’s army. He had leprosy and he was told by a captive Israelite woman to go to the prophet in Israel to be cured of his leprosy. Elisha told Naaman to wash in the Jordan seven times and that if he did this his flesh would be healed. After some reluctance Naaman “went down and dipped (baptized) himself in the Jordan seven times…” It is clear that baptizo means immersion/submersion in this context.
Of the many occurrences of baptizo in the New Testament I will only examine certain uses of the word. baptizo was used metaphorically when John the Baptist said, “I baptize you in water…He [Jesus] will baptize you in the Holy Spirit and fire” (Matt. 3:11). In this passage baptism is used in both the literal and metaphorical sense and both instances refer to complete immersion. In Matthew 3:16 the text gives enough detail to conclude that baptism is total submersion, “As soon as Jesus was baptized, he went up out of the water.” Jesus asked his disciples if they could be baptized with the baptism that he would be baptized with and Jesus affirmed them that they would (Mark 10:38-39). If Jesus and his disciples would be baptized in the same way the meaning of this immersion is defined as an immersion into suffering (i.e., they would be overwhelmed with suffering). The account of the conversion of the Ethiopian eunuch further confirms the meaning of baptizo. Philip shared the Gospel with the Ethiopian eunuch and the eunuch responded by being baptized, “…both Philip and the eunuch went down into the water and Philip baptized him. When they came up out of the water…” (Acts 8:38-39 italics mine). This passage actually defines baptism as complete immersion!
Baptizo is just one word in its Greek word family. The words in the Bapto (dip) word family are: baptizo (dip, immerse, plunge); baptismos (dipping, washing); baptisma (baptism); and baptistes (Baptist, baptizer) (Verbrugge 85). As already mention baptizo is the intensive of Bapto and the -izo suffix indicates the doing; causing; or being of the action of the verb (Robinson 138). baptistes is only used of John the Baptist in the New Testament and the -es suffix is normally the agent through whom an action is carried out, thus “the one who immerses” (138). The distinction between baptismos and baptisma is harder to define but “baptismos has not…arrived at the dignity of setting forth Christian baptism at all” (Trench 371). baptismos is distinguished by the -mos suffix which was used to describe both the contemplation and the doing of the act (the act of baptism) (370). baptisma is different because the –ma suffix expresses the result of the act and not so much the act itself (370). baptismos refers to “any ceremonial washing or lustration” which has been ordained by God or created by men but has no real significance while baptisma refers to the institution of Christian immersion and also specifically to the “washing of rebirth” (371-72). “baptismos denotes the act alone and baptisma the act with the result (Gilbrant 529).
There are other words in the New Testament that are similar to baptizo but none of them match the meaning of baptizo perfectly. The word louo means “wash, bathe” and it usually refers to the washing of the whole body (Bauer 603). Louo does not carry the sense of immersion like baptizo, though this does not mean that louo could never possibly mean immersion, but the main focus is on cleansing. Nipto is synonymous with louo but usually the focus of nipto is on washing a certain part of the body (e.g., hands; face; feet) (674). Pluno is very close to the meaning of nipto meaning simply “wash” but the main difference is that pluno emphasizes “washing something other than a part of the body” (832). Pluno was used of washing nets (Luke 5:2) and washing clothes (Rev. 7:14).
Based on the usage of the Greek word baptizo in classical Greek literature, in the Septuagint, and in the New Testament the true translation of the word baptizo is “immersion, dipping, submersion.” Baptizo is a unique word among similar Greek terms and it is the intensive form of the root word bapto in its word family.
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Endnotes:
All the examples of the Classical usage of baptizo cited in this paper were given in their Greek contexts in the Lexicon, thus all English translations of the Classical Greek writers are my own.
All examples of classical Greek usage of baptizo that are cited in this paper were found in the Liddell and Scott Greek-English Lexicon pages 305-306.
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